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By V. Andreotti

Andreotti illustrates how postcolonial thought is utilized within the contexts of academic research/critique and in pioneering pedagogical initiatives. She offers an obtainable and important evaluation and comparability of theoretical debates on the topic of opinions of Western/Northern hegemony.

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There is no space from which the sexed subaltern can speak” (Spivak 1988, 306–7). She also uses the example of the political suicide of Bhuvaneswari Bhaduri that was interpreted in the local scene in India as sati to illustrate that even when the subaltern tries to say something, she is “re-interpreted” from an ideological-political standpoint. ” her point is that, in the examples she gives, two meanings of representation are conflated: that of “speaking for” (political representation) and that of “speaking about” or re-presenting (making a Gayatri Spivak’s Contribution 41 portrait “as people are or would like to be”).

Cultural diversity is the recognition of pre- given cultural contents and customs; held in a time frame of relativism it gives rise to liberal notions of multiculturalism, cultural exchange or the culture of humanity. Cultural diversity is also the representation of a radical rhetoric of the separation of totalized cultures that live unsullied by the intertextuality of their historical locations, safe in the Utopianism of a mythic memory of a unique collective identity. (34) Bhabha accuses discourses of multiculturalism and cultural relativism of preserving the “organicist” mythology of the host community or nation as a means of refusing to address cultural difference.

1995, 12). The implication is that “as much as the colonizer is repulsed by and repressive towards the colonized, the colonizer is also attracted to, influenced by, and open to the claims of the colonized” (Seidman and Alexander 2001, 26). It is important here to remember that Bhabha sees the identities of both the colonizer and the colonized as being implicated in each other and not as essentialist wholes. He illustrates how ambivalence works in different moments of the colonial discourse. For instance, he states that colonial discourse wants to produce subordinate subjects who reproduce its assumptions, values, and behaviors (mimic the colonizer), but it does not want to create subjects that are too similar to the colonizer as this would threaten the colonizer’s sense of superiority.

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